In the Buddhist scriptures, Nagarjuna's Book of Admonitions to Relatives and Friends, and Shantideva's Treatise on Entering the Bodhisattva's Behavior, the encounter between a yoke of a cow and a blind turtle in the sea is a metaphor for the rarity of the human body. The ox yoke is a wooden frame around the neck of an ox when plowing the field in ancient times, with a small hole in it. In the middle of a vast sea, a yoke of ox drifts around with the waves due to the uncertain direction of the wind. There is a blind turtle on the bottom of the sea, and it only surfaces once in a hundred years. When the blind turtle happens to come to the surface, the head happens to stick out of the hole in this yoke, which is a rare opportunity. Let's think about it: the sea is so vast, and the yoke drifts with the wind, and this turtle is fine if it has eyes, but it is a blind turtle, and it only surfaces once in a hundred years, so it is very difficult for the two to meet. And it is even more rare than the value of being full of life.

If we look at the beings of the six realms in terms of quantity, we will also find that the human body is really rare. The Buddhist scriptures say, "If the beings of hell are like the stars of the night, then the beings of the hungry ghost path are like the stars of the day." If the Hungry Ghost Dao beings are the stars of the night, then the Paths of the Dead are the stars of the day. If the path of life is the star of the night, then the beings of the three good interests are like the stars of the day. He also said, "The beings of hell are like the dust of the earth, the hungry ghosts are like the sand of the Ganges, the way of life is like the lees of wine, the asuras are like the snowflakes of the snow, and the humans and celestials are like the dust on the fingernails." Therefore, the number of beings with the three negative realms and the three virtuous realms is really incomparable.

Some people may question that the population of this world is obviously very large, and this metaphor seems to say that there are very few people. In fact, we only need to pay a little attention to the number of creatures around us, such as ants, bacteria, etc., and we will understand that this metaphor is very appropriate. For example, there are more bacteria in a household than in a city, but we can't see them with our eyes. Or in Tibet and other places, the number of ants in a large ant nest is more than the world's population.

When we think about it this way, we will realize that it is really rare to have a human body, let alone a person who has attained a manibao and can follow the Dharma and meditate on it.

In the world, there have to be a lot of causes to connect in order to accomplish something. Even if one of the thirty-four perfections is lacking, it may only have the image of cultivating the Fa, and it will not have the fate to truly practice the Fa-rectification, and it will not be possible to practice the Dharma truthfully.

If you look closely at your body, mouth, and mind, you will find that even if you are eighteen years old, it is difficult to be fully satisfied. Therefore, after we have understood, we should always observe whether we have met these 34 conditions. If you have enough, you should rejoice and think again and again from your heart: Now that I have obtained such a full human treasure, I should try my best to practice and not enter the treasure mountain empty-handed. If you don't have the thirty-four perfections, you have to find a way to make yourself sufficient.

In addition, we should also know that even if we have attained a perfect human body, it does not mean that such a fullness is eternal, and it may become immaculate at any time. This is because there are many causes and conditions that often cause problems and obstacles to our spiritual practice, such as personal birth, old age, sickness, and death, or obstacles between people. Birth, old age, sickness and death are sometimes a kind of help, and sometimes they are indeed an obstacle. In addition to this, there are also the five aggregate demons, the troubled demons, the heavenly son demons, and so on. So, the continuation of a life is full of uncertainty, and we don't know if there will be a chance to continue to gain a full human life to study the Dharma in the next moment or in the future.

Don't slack off, don't let rare people go to waste. Our dearest dependents, our obsessions, all our attachments, all our connections, will disappear, and even our bodies will be empty like a dream! You must know that the opportunity to attain a full human life in this life comes from the blessings accumulated over the past 10 million years of good deeds. After receiving a person's death, if you don't cherish it and use it to do good, but you waste your life and often do meaningless things, and do more evil than good, then the good fortune will soon be exhausted. Therefore, when we receive good fortune, we must cherish it and use it to do good deeds, so that the good fortune will increase even more. Otherwise, after death, it will be very difficult for us to determine where we will be reincarnated.

If you do a lot of good deeds, you will go to the Heavenly Dao or humanity after you die, and even better and more special is to be reborn in the Western Pure Land. If you do a lot of evil, or if you don't do the Dharma in your practice, you may be reborn in hell, the path of hungry ghosts, or the path of rebirth, and it is not easy to hear about the Dharma again. At that time, it was not easy for me to hear about the Dharma, and it was not easy for me to encounter good knowledge and learn the Dharma from good knowledge. Therefore, it is a very big mistake to get a rare human life but not grasp it well. What was supposed to be liberation from this body has become a factor for us to accumulate sins and go to hell, and the gains outweigh the losses.

What should we do when we have such a short and rare moment of fullness? It is to turn one's mind to the Dharma, grasp the one-time human body that has been acquired with great difficulty, and study hard. However, on the path of learning Buddhism, if we only practice the Dharma ourselves and leave sentient beings aside, it is against our great wish to develop bodhichitta! We should let all sentient beings have the opportunity to follow us to study the Dharma and attain success.

There are many theories of the Dharma, and before we can delve into them, we need to make our devotion firm. Piety to the Buddha, Dharma and Sangha is not just superficial and temporary, but it is necessary to allow the spirit and wisdom of the great compassion of the Dharma to be truly integrated into one's own spiritual level and spiritual level, so as to establish a strong bodhichitta without hypocrisy. This kind of bodhichitta is not just blind or just talking, but it should start with the people around you, gradually expand to the surrounding sentient beings, and finally let this extensive love expand to all sentient beings.

Samsara keeps spinning, and we get caught up in samsara again and again, but there is actually too much pain and helplessness. But in the midst of such a sea of suffering, we are fortunate to have enough time to be full of human life and have the opportunity to hear the Dharma and understand the causes of samsara suffering, so that we can also find the way out of suffering. Therefore, when we know all this, we can only cherish all the causes with gratitude, and not waste the maturity of this life. On the other hand, the mission also gives us that when we perceive that such good fortune is not easy, we should let our good thoughts play a greater role in compassion for more samsaric beings like us, because they do not have the opportunity to have enough time to fill the human body and walk on the path to liberation.